These grave errors, which entirely emasculated the doctrine of salvation by faith, first gained a footing at Herrnhuth, and now threatened to obtain currency in England through the zeal of Molther and some other preachers.
Their influence was still more strengthened by the French Quietism, which was being propagated by means of a translation of the works of Madame Guyon. 'The zeal and devotedness of Wesley had now acquired too much solidity to be moulded after the pattern of his ancient friends the mystics : hence, after vainly endeavouring to convince the Moravians of their errors, he decided to withdraw from them. On Sunday, the 20th of July, 1740, he read to the Society at Fetter Lane, a statement of his objections and —\, grievances, and took final leave of it.
Separation from the Moravians. 7 rigs During the preceding year, Wesley had purchased an old building in London, which had long been used as a cannon foundry; and had adapted it to the purposes of public worship. Here he took refuge with the five-andtwenty men and forty women who adhered to him after his separation from the Moravians. 'We gathered up our wreck," says Charles Wesley, " rari nantes in gurgite vasto, floating here and there on the vast abyss, for nine out of ten were swallowed up in the dead sea of stillness."
The excellent Bohler, then absent from England, returned as speedily as possible, and endeavoured to restore union : but his efforts were unsuccessful, as were those of Spangenberg and Zinzendorf himself, who came over from Germany in order, if possible, to allay these sad dissensions. It is not our place to give an account of the discussions that followed. It was no time for compromise, and all attempts at re-union failed. The divisions of Christians are undoubtedly an evil in themselves ; but may we not believe that in this instance as in many others, God brought good out of evil for the greater advantage of the Church?
Would Methodism have accomplished so great a work in the world if it had been from the first merged in the Moravian. body? For our part, we regard it as a settled question,and are persuaded that each of these sections of the Church has had its special purpose, and has been called into existence to supply special necessities.
The deep anxiety occasioned by the strife with the Moravians, did not in any degree diminish Wesley's missionary activity. Not being able himself to meet the increasing demands of the work, he soon bethought himself of engaging as assistants the most pious and able members of his Societies. He requested John Cennick to watch over the Kingswood Society during his absence, and Thomas Maxfield to perform the same part toward the London Society. About the same period, John Nelson, a emi a 72 ~~ Internal Divisions: External Progress. stone-mason, converted in London under Wesley's instrumentality, began to preach in public. Wesley, still influenced by his ecclesiastical prejudices, did not as yet encourage lay-preaching, and we shall see that it was only by the force of circumstances that he was compelled at a later period to entertain the question.
The labourers were scattered over a wide field. Whitefield was carrying on a successful campaign in America; Charles Wesley was powerfully supporting his brother; Ingham was labouring in Yorkshire, Howell Harris in Wales, John Bennet in Derbyshire, David Taylor in Leicestershire. All these, differmg in their education and opinions, were engaged in the same work, obeying, not a human prescription, but a Divine call.
Wesley also devoted the years 1740 and 1741 to the fruitful labours of an extensive itinerancy. His journals show him to have made London and Bristol his two centres, from whence he radiatedto Bath, Windsor, Southampton,
Leicester, Nottingham, and Wales. The success which had already attended his labours encouraged him to continue his open-air services, which by their very novelty excited curiosity and awakened interest. As soon as he approached any town, the mechanics deserted their workshops and the colliers their pits, and crowded to hear him. He did not - at all times, indeed, meet with so cordial a welcome: it often happened that he was received the first time with i open arms, but the second time with showers of stones, y He knew enough, however, of the people he wished to benefit, not to be surprised at these sudden revolutions of feeling : he knew full well that, after being their favourite and their hero, nothing was more natural than that he should become their béte noire.
We must mark how Wesley could face a raging and furious mob, if we would form any idea of the intrepidity of his spirit and the power of his word. Wee shall presently
Popularity and Opposition. rey fo see what violent attacks he had to withstand a little later.
But from the first, he was accustomed to encounter strong opposition, while engaged in his public ministrations. At Bristol, for instance, in the early part of the year 1740, many attempts were made by the rabble to break up the meetings. One evening, "not only the court and the alleys, but all the street, upwards and downwards, was filled with people, shouting, cursing, and swearing; and ready to swallow the ground with fierceness and rage. The mayor sent order that they should disperse. But they set him at nought. The chief constable came next in person, who was, till then, sufficiently prejudiced against us. But they insulted him also in so gross a manner as, I believe, fully opened his eyes. At length, the mayor sent several of his officers, who took the ringleaders into custody, and did not " go till all the rest were dispersed." This firmness on the part of the authorities for a long time prevented such outbreaks.
The London populace were less easy to master, their habits of insubordination rendering them truly formidable, Wesley, however, almost always succeeded in frustrating their evil desions by dint of presence of mind. One day, he found the door of his chapel beset by a clamorous mob.
So far from being disconcerted, he made no attempt to force a passage, but, thanking God for such an opportunity, at once beyan to preach to the multitude "righteousness, temperance. and judgment to come." By degrees the clamour subsided, and when he took leave of his hearers, they dismissed him " with many blessings."
Two days after this, a furious multitude took possession of the chapel, drowning the voice of the preacher with he, always But him. insulting openly and cries, their gained X thus and its strength, expend storm the calm, let the ascendency : the scene presently changed, tears flowed, and the lions became lambs.
74. Internal Divisions: External Progress.
In reference to this scene, Wesley wrote in his journal, '"'T wonder the devil has not wisdom enough to discern that he is destroying his own kingdom. I believe he has never yet, any one time, caused this open opposition to the truth of God, without losing one, or more, of his servants, who were found of God while they sought Him not."
Shortly after, he writes, "" When I came home, I found an innumerable mob round the door, who opened all their throats the moment they saw me. I desired my friends to go into the house ; and then, walking into the midst of the people, proclaimed 'the name of the Lord, gracious and merciful, and repenting Him of the evil" They stood staring one at another. I told them, they could not flee from the face of this great God: and therefore besought them, that we might all join together in crying to Him for mercy. To this they readily agreed: I then commended them to His grace, and went undisturbed to the little company within."
Wesley's ministrations were not only thus disturbed by the mob, but frequently also by individuals, who loaded — him with insults, or strove to embarrass him by captious questions. On one occasion at Bristol, a man cried out in the midst of the meeting, "Thou art a hypocrite, a devil,
' an enemy to the Church. 'This is false doctrine. It is not the doctrine of the Church. It is damnable doctrine. It is the doctrine of devils." Wesley continued his sermon, epiestarbed by the outcries of this reviler, who proved to on be a Romish priest in disguise. At Nottingham, while he was preaching in the market, a man came behind, and began to interrupt him, uttering contradictions and blasphemy.
Wesley turned and looked at him, and he stepped behind a pillar and disappeared.
But he had more formidable adversaries than these : the clergy constantly treated him as a deserter and an apostate, and reproached him with compromising the dignity of his
Pastoral aoe 75 order, and degrading the'robe he wore. These things were no stumbling-blocks to him: unfortunately, the ill-will of the clergy was not limited to words, and they were now about to wage war with the apostles of the Revival.
Wesley was something more than an evangelist : he was a spiritual pastor besides. Notwithstanding his incessant journeyings, he found time to visit the newly-converted, that he might encourage them to maintain their steadfastness. The sick received assiduous attention, and a large number accepted joyfully his message of salvation. Nor did he forget the prisoners, the class upon whom he had bestowed his first labours in Oxford. He was at Bristol in January, 1740, just returned from a journey, and intending
'not to leave this important post for some time to come, when he received from a young man, who was lying in a London prison under sentence of death, a message to the following effect :—'' Iadjure you by the living God, that you come and see me before I go hence." This young man, who had received some good impressions under Wesley's preaching, and had been for some time in his service, having been led astray by bad examples, had committed a highway robbery. On receiving this message, Wesley could not hesitate : notwithstanding the three days' journey which lay between him and London, he immediately set out. He found the prisoner in an interesting state of mind: he' confessed that, in the short time he had spent with him at Bristol, he had unworthily abused his confidence and misappropriated a large sum out of the moneys collected for Kingswood School. 'This fact, of which Wesley knew nothing hitherto, so far from lessening his interest in the culprit, only increased his desire for his salvation. His labours resulted in his conversion, and ~ shortly after, the young man was reprieved, and ultimately his sentence was commuted into transportation for life.
In the Bristol prisons, which Wesley often visited, he 76 Internal Divisions: External Progress. was favoured with like success. Among others, a poor soldier, who was about to be executed, was converted through his means. Other condemned felons desired his services, but a certain alderman of the name of Beecher opposed their request, and refused him admission into the prison. Wesley mentions this in his journal, and adds, " I cite Alderman Beecher to answer for these souls at the judgment seat of Chirst."
At the same time that he was carrying on the work of the Gospel, the new-born Societies were being well organized and increasing in number, notwithstanding the divisions which we have mentioned and which we shall have to mention presently. "It was easy to observe here," says Wesley of his Bristol Societies in March, 1740, "in how different a~ manner God works now from what He did last spring. He then poured along like a rapid flood, overwhelming all before Him. Whereas now, He deigns his influence to infuse, Secret, refreshing as the silent dews.
Convictions sink deeper and deeper. Love and joy are more calm, even, and steady. And God, in many, is laying the axe to the root of the tree, who can have no rest in their spirits till they are fully renewed in the image of God, in righteousness and true holiness."
In separating from the Moravians, Wesley was careful to retain whatever he found useful in their organization.
Everything that appeared likely to minister to the spiritual edification and consolidation of his Societies he reproduced among them. The band-meetings and love-feasts were in great favour both at Bristol and London. Wesley maintained a vigorous discipline among the "United Societies," as he now called them, excluding those members whose conduct was not consistent, and endeavouring at the same time to preserve unity and peace. 'The Societies had
Christian Economics. Ct already multiplied in number. In the month of September, 1741, that is, a little more than a twelvyemonth after the rupture with the Moravians, they contained about a thousand members in London alone. These were almost wholly gathered from the lower classes. Nevertheless,
Wesley endeavoured to train them to make sacrifices for the sustentation of the work of God. The winter of 1740 being extraordinarily severe, he appealed to his Bristol friends on behalf of the poor who wanted bread, and with the money thus collected was enabled to feeda hundred and sometimes a hundred and fifty a day, of those who needed it most, while the frost lasted. In London, he instituted a kind of order of deacons, consisting of twelve persons whose business it was to afford relief to the most necessitous cases. Hach of these persons had a certain district under his care, in which he visited the poor and relieved them or procured them employment, besides paying special attention to the sick. Once a week they were to meet in order to give an account of what they had done, and consult ;% ¢ , what to do for the future. The necessary means were \__ furnished by each member of Society subscribing a penny a week, and contributing further any garments they might be able to spare. Besides the poor-fund, there were other claims upon the new Societies which demanded further sacrifices. They already possessed property in chapels and schools, the debts on which needed to be paid off as soon as possible. The schools required considerable assistance.
And although Wesley's flock enjoyed the benefits of his ministry at no cost to themselves, it was necessary to prepare them for the time when they might be called upon to support their own preachers.
An administrator of the highest order, Wesley entered into all the details of the internal management of his Societies ; and thus gradually and by the force of circumstances originated a network of institutions, stamped with 78 Internal Divisions: External Progress: the individuality of his own energetic spirit. But alas! at the very time that this organization was being thus peacefully established, a storm arose which threatened to destroy it, and with it the spiritual life - which it was the outward embodiment.
Wesley and Whitefield had been brought by the same instrumentality into the enjoyment of salvation, and had at first laboured together in perfect harmony. But in their opinions on doctrinal points a divergence soon made itself apparent, which widened until it terminated in division.
This divergence of opinion had respect to the doctrine of predestination, which Whitefield accepted in the strict sp Calvinistic sense, together with its logical consequences, which seem to make God partial and unjust. The practical zmPiteneieslogical mind,of thatthis hedoctrinecould notwere acceptso obviousit ; besidesto Wesley'swhich, it appeared to him to involve a flat onan to the positive declarations of Holy Writ.
For some time the two friends agreed for peace' sake to maintain strict silence on this disputed point. Unfortunately, their followers did not display the same moderation. As soon as Whitefield had left for America, some of his party kindled the flame of dissension among the people in London and Bristol. Wesley, who desired to allow complete liberty of opinion on this point to all the members of his Societies, but was unwilling that they should become a theatre of strife, endeavoured to restore peace, beseeching the dissentients to refrain from vain disputes. When, however, he saw that they persisted in troubling the Societies, and refused to waive questions of so devisive a nature, after taking counsel with the members as a body, he expelled the disputants.
Shortly after, in obedience to what he considered a divine impulse, he preached at Bristol his celebrated sermon on Free
Grace, the most moving and eloquent of all that he delivered.
Whitefield's Separation. wo This protest against the doctrine of the decrees was immediately published and widely circulated : a copy of it was forwarded to Whitefield in America, that he might see how complete was the breach between himself and his friend.
His intercourse with the New England ministers had confirmed him in his views, and several letters had passed between him and Wesley upon the subject. He immediately published a reply to Wesley's sermon. A private letter of his, written to Wesley while he was in America, fell into the hands of some unscrupulous persons, who printed it without the consent of either party. One
Sunday morning, before service, many copies were dis- 'tributed among the people at the door of the chapel.
Wesley, himself, having procured a copy, explained the unfair manner in which the letter had been printed, and then added, 'I will do just what I believe Mr. Whitefield would, | were he here himself," and "tore it in pieces before them all." All present followed his example, and destroyed the copies they had received at the door.
Whitefield, at the pressing instance of his adherents, returned to England, arriving on the 11th of March, 1741.
His first thought, on meeting with Charles Wesley, was to labour in conjunction with the brothers to repair the mischief wrought by bitter dissensions. But in a short time, yielding to the influences by which he was surrounded, he declared to his old friends that he and they preached two different Gospels, and therefore he not only would not give them the right hand of fellowship, but was resolved publicly to preach against them wheresoever he preached at all. Shortly after, he did in fact publicly denounce Wesley by name, and that not far from the Foundery where Wesley was preaching at the same time. Other circumstances VSA\\\ happened, equally lamentable, which completed the breach.
This passage in the history of the great evangelists has been very variously regarded. For ourselves, without denying 80 Lay Preaching. that this polemical strife was waged with some severity on both sides, yet, after impartial examination, we are convinced that, for moderation both in speech and action, the advantage lay on Wesley's side.
Disastrous as was this schism, God did not permit it to destroy the Revival. Methodism was divided into two branches ; but this division was, on the whole, a source of strength rather than of weakness. A merely factitious unity would have probably entailed intestine strifes, without dignity and without issue; whereas in its two sections, differently organized indeed but ranged under the same banner, the little band advanced from victory to victory.
Wesley and Whitefield, moreover, soon became reconciled, and suffered the past to be buried in oblivion: they exchanged friendly greetings, and ultimately occupied each other's pulpits. Their friendship rested on too solid a foundation to be permanently broken by secondary disagreements, and their hearts were too Christian not to realize the perfect accord existing between them on the essential verities of religion.
CHAPTER "IIL LAY PREACHING. THE NORTH.
1742, For above three years Wesley had now been engaged in the work of his mission, and glorious success had already attended his labours. But this very success at times occasioned deep solicitude. He often asked himself how two or three ministers could suffice for the demands of the revival of religion which was now breaking out all over England.
The Embarrassments of Success. e | Field-preaching afforded marvellous facilities for the work of evangelization : Wesley's constant itinerancy, and that of his fellow-labourers enabled them to extend their sphere of action in every direction, while their mighty faith obtained magnificent results. Were these successes to terminate in miserable collapse, for want of the necessary attention ?
It was needful to unite, organize, and watch over the souls that had been awakened under the preaching: their religious education had yet to be begun : who was to undertake these responsibilities? Wesley hoped at first to find auxiliaries among the Anglican clergy, but in this he was disappointed : here and there some timid sympathy was manifested, but the mass of the clergy were decidedly hostile to the movement. They closed their pulpits against the innovators, and offered stout resistance to those who had the audacity to disturb their peace.
There was only one way of escape from this embarrassing situation. It was that of grafting on the almost withered stock of the official ministry a lay order, selected from among the new converts, and able to understand and minister to the wants of their brethren. The idea was so daring that at first it seemed impracticable. Notwithstanding, it was the only possible solution of this difficult question. Wesley was led to adopt it by degrees and against his will. Events, or rather Providence itself, which permits events to happen, overruled his choice.
We have seen how Wesley had entrusted the care of his Societies in London, Bristol, and Kingswood to intelligent laymen, whose business it was in his absence to instruct
- them by reading the Scriptures, and adding such reflections as might be useful to the hearers. He did not permit them to preach, as this would have been, according to the opinions he had held hitherto, an encroachment upon the rights of the clergy. The limits he assigned them were not so well defined, however, as to render the observance of them
G 82 Lay Preaching. easy or even at all times practicable. One of the assistants, Thomas Maxfield, was so carried out of himself by his devoted zeal, that he soon overpassed those limits, and preached in London at the Society meetings with very great success. As soon as Wesley heard of it, he hastened back from Bristol to put a stop to what he considered a grave disorder.
Happily, his mother was there, and once more her counsel was of the greatest value. She now resided at the Foundery ; the prejudices she had entertained at first against the work her sons were carrying on had vanished, and she watched their progress with unfaltering sympathy.
On his arrival, she perceived that his countenance expressed dissatisfaction and anxiety, and asked the cause.
"Thomas Maxfield has turned preacher, I find," he said, with unusual abruptness. "John," she replied, " you know what my sentiments have been. You cannot suspect me of favouring readily anything of this kind. But take care what you do with respect to that young man; for he is as surely called of God to preach as you are. Examine what have been the fruits of his preaching, and hear him also yourself." Wesley perceived the reasonableness of this advice, and when he had heard Maxfield preach, he replied,
"Tt is the Lord: let Him do what seemeth Him good."
He saw in this a Providential indication, before which all his objections fell to the ground. The lay ministry was now established, and the result proved that this institution met the exigencies of the time, and was not a mere expedient invented to prop a falling cause, such as would be more likely to hasten its downfall than to contribute to its strength. This new agency soon attained large proportions.
The Societies were compelled to choose from among themselves men who could watch over their brethren, and extend the work of evangelization. These men, raised up in their midst and accepted by Wesley, were pious and simpleLay Preaching. 88 hearted laymen, who, without renouncing their worldly avocations, devoted all their leisure to the preaching of the Gospel. At the close of this year, Wesley had twenty such labourers under his direction.
In other ways also the Societies rapidly. developed, and gradually assumed that form of regular organization which ultimately constituted the Methodist Church. On the 25th of March, 1742, Wesley divided the London Society into small sections, which made the "cure of souls" an easier task : this was the first occasion on which the system of class-meetings was adopted, that most important feature of : the Methodist organization. He writes in his journal as follows : "I appointed several earnest and sensible men to } meet me, to whom I showed the great difficulty I had long
- found, of knowing the people who desired to be under my ' eare. After much discourse, they all agreed there could | be no better way to come to a sure, thorough knowledge of each person, than to divide them into classes, like those at Bristol, under the inspection of those in whom I could most/ confide. his was the origin of our classes at London, for |. which I can never sufficiently praise God ; the unspeakable usefulness of the institution having ever since been more and more manifest."
Among the first preachers that God raised up to assist Wesley was John Nelson, an honest Yorkshire mason, who, while labouring in his earthly calling in London, had been converted in a remarkable manner under Wesley's preaching.
Returning to his native county, he was constrained to make known to his neighbours the great change that had been wrought in him, and began to preach the Gospel to them.
His simple and warm-hearted preaching, and his exemplary piety, produced an immense effect in his native town, and he had the joy of bringing many souls to Jesus. He wrote to Wesley to ask his advice; who replied that he would visit him shortly. Accordingly, he did so in May, 1742.
This was his first missionary journey into the northern counties : during the last four years he had confined his labours to the southern districts, which he had literally scoured. There were magnificent successes in store for him in the North. He set out from London on horseback, and six days later arrived at Birstal, the town in which John
Nelson's doings had created so much commotion. On his way, he met with an adventure which is significant enough, as showing the character of the times. "I overtook," he says, 'a serious man, with whom I immediately fell into conversation. He presently gave me to know what his opinions were: therefore I said nothing to contradict them.
But that did not content him: he was quite uneasy to know, whether I held the doctrine of the decrees as he did; but I told him over and over, 'We had better keep to practical things, lest we should be angry at one another.'
And so we did for two miles, till he caught me unawares, and dragged me into the dispute before I knew where I was. He then grew warmer and warmer ; told me I was rotten at heart, and supposed I was one of John Wesley's followers. I told him, 'No, I am John Wesley himself,'
Upon which,— 'Improvisum aspris veluti qui sentibus anguem Pressit, > he would gladly have run away outright. But, being the better mounted of the two, I kept close to his side, and endeavoured to show him his heart, till we came into the street of Northampton."
At Birstal, where Wesley scarcely expected to find a single Christian, he was agreeably surprised to meet with a small Society and an excellent preacher. Whatever doubts he may have had on the subject of lay-preaching, they must have been completely dissipated by the sight of what
" Asone that has unawares trodden upon a snake."
Birstal and Newcastle-uponTyne. 85
Nelson had accomplished. After having preached in the open air to a large gathering, and examined closely the state of the little Birstal Society, Wesley continued his journey toward the North, leaving to Nelson the direction of the work he had begun.
On the 28th of May, he arrived at Newcastle-upon-Tyne, a town of considerable size, and the centre of one of the richest coal districts in England. It was also a sink of corruption and misery. The same evening, Wesley walked through the town, and remarked that he had never in so short a space of time seen and heard " so much drunkenness, cursing, and swearing, even from the mouths of little children." "Surely," said he to himself, " this place is ripe
Him who 'came not to call the righteous, but sinners to repentance." He sought in vain for any seriouslydisposed person. But he was not the man to retreat, and determined to begin his work without delay.
The following (Sunday) morning, at seven o'clock, he says, "I walked down to Sandgate, the poorest and most contemptible part of the town ; and, standing at the end of the street with John Taylor, began to sing the hundredth
Psalm. Three or four people came out to see what was the matter ;who soon increased to four or five hundred. I suppose there might be twelve or fifteen hundred before I had done preaching; to whom I applied those solemn words, 'He.was wounded for our transgressions, He was bruised for our iniquities ; the chastisement of our peace was upon Him; and by His stripes we are healed.'
Observing the people, when I had done, to stand gaping and staring upon me, with the most profound astonishment, I told them, 'If you desire to know whol am, my name is John Wesley. At five in the evening, with God's help, I design to preach here again.'" At the hour appointed, the whole of the labouring population assembled in a body to hear him. Never, even in Bristol or London, had Wesley
86 The North. addressed such a multitude. Ranged on the side of a hill, it formed a vast pyramid, undulating like the waves of the ocean, yet calm and serious inits demeanour. The preacher stood at the summit, where he could be seen of all, though it was not possible for one half of them to hear his voice.
He again proclaimed the infinite mercy of God, and his powerful word smote many a conscience. When he had finished, he could scarcely make his way to his lodgings for the press: he was beset on all sides, everyone being so anxious to see him and speak to him, that he was almost trodden under foot by the crowd. Returning to his inn, he found it surrounded by people who had come to beg him to spend a few more days with them ; but his engagements were already fixed, and he could not comply with their request.
Soon after, Charles Wesley visited Newcastle, and continued the work so auspiciously commenced by his brother.
John himself returned before the end of the year, and devoted six weeks to the work of evangelization in this and the neighbouring towns. Nowhere had he met with so cordial a reception: the eagerness with which the people listened to the preaching of the Gospel filled him with joy.
What formed a subject of still greater joy, was the numerous and remarkable conversions that attended his labours : some of them were accompanied by physical manifestations similar to those he had witnessed in the southern counties.
Generally, however, the work proceeded more quietly. "I never saw a work of God," says he, "in any other place, so evenly and gradually carried on. _ It continually rises, step by step. Not so much seems to be done at any one time, as hath frequently been at Bristol or London ; but something at every time. It is the same with particular souls.
I saw none in that triumph of faith, which has been go common in other places. But the believers go on calm and steady. Let God do as seemeth Him good."
Wesley at Epworth. oe Before leaving Newcastle, Wesley bought a piece of land and commenced the erection of a chapel, with an asylum for orphan children. He understood from the first the breadth and importance of the enterprise in which he was engaged. This undertaking also was a work of faith. "It being computed that such a house as was proposed could not be finished under seven hundred pounds, many were positive it would never be finished at all ; others, that I should not live to see it covered. Iwas of another mind ; nothing doubting but, as it was begun for God's sake, He would provide what was needful for the finishing it."
Returning from the north, he preached in the towns that lay on his route, and took this opportunity of visiting Epworth, his native place. Here, in his father's own parish, the pulpit was refused to him by his father's successor, who also proceeded to the length of preaching openly against him. At the close of the sermon, Wesley, who was not to be daunted by opposition, caused it to be announced that he would preach in the churchyard. He accordingly did so, taking his stand on his father's tombstone, and addressing from thence a large and sympathizing audience. Every day for a week he preached on the same spot, and produced a profound impression on the minds of the people. Many persons were awakened to a serious seeking of the blessings of salvation. ven infidels were moved by his powerful appeals. One man who passed for a brave fellow, and who boasted that for thirty years he had never entered a church, came out of curiosity to hear him. Seeing him stand, motionless as a statue and evidently absorbed in thought,
Wesley went up to him and asked him abruptly, " Sir, are you a sinner?' He replied with a deep and broken voice, "Sinner enough," and continued staring upwards till his wife and a servant or two, who were all in tears, put him into his chaise and carried him home. 'Ten years later,
Wesley saw him again, and learned from his own lips, that from that time forward he had become a changed man, and that he was now rejoicing in God, without either doubt or fear, waiting for the welcome hour when he should depart and be with Christ.
During his stay at Epworth, Wesley waited upon a Justice of the peace, an excellent man in all respects, to whom the populace had brought "a whole waggon load of these new heretics," in order that he might deal with them according to their deserts. The magistrate with the utmost gravity asked what had been their crime. At this there was a deep silence, for this was a point their conductors had forgot.
At length, one said, "Why they pretend to be better than other people ; and besides, they pray from morningt to night." "But," asked the magistrate, "have they done
' nothing besides?" 'Yes, Sir," said an old man, "an't " please your worship, they have convarted my wife. Till she _.,went among them, she had such a tongue ! And now she \} is as quiet as a lamb." 'Carry them back, carry them
back," replied the Justice, "and let them convert all the scolds in the town."
This curious anecdote shows that, at Epworth as at Birstal, there were Methodists before Wesley came : his labours encouraged them and added to their number, and on his departure he left an organized and self-sustaining
Wesley had scarcely returned from this journey when he was called to the death-bed of his mother. He found her on the borders of eternity. '' Her look was calm and serene, and her eyes fixed upward," while those around her "commended her soul to God." Before she died, she said to them, "Children, as soon as I am released, sing a psalm of praise to God." They fulfilled her request, and a song of praise, interrupted by the sobs of the mourners, was heard in the chamber from which the spirit of Susanna Wesley
Death of Susanna Wesley. 89 had just escaped to the skies. So serene a death, crowning a life so useful, taught Wesley lessons as valuable as any he had ever received from his mother.
CONFLICTS AND PERSECUTIONS.
WESLEY' missionary journeys continued without intermission in 1743, but from this date they extended over a wider area. Special attention. was due to the northern counties, where his first labours promised such results. So numerous and rapid were these journeys that it would be impossible for us to describe them minutely and in succession. Wesley was the itinerant preacher, par excellence. He rarely stayed more than a few days, often not more than a few hours, in one place: he was incessantly traversing the » country, insensible alike to fatigue and to the inclemency of the weather, absorbed by the single idea of saving souls,
and for that purpose buying up every moment.
Early in the year 1743 he was at Epworth again, where the clergyman, who owed his all to Wesley's father, behaved in a manner utterly unworthy of him, and repelled him from the Lord's table in the very church where he had so frequently himself ministered. In February, he paid his third yisit to Newcastle, where the temporal and spiritual destitution he beheld excited his deepest sympathy. "I found," says he, " we were got into the very Kingswood of the north. Twenty or thirty wild children ran round us, as soon as we came, staring as in amaze. They could not properly be said to be either clothed or naked. One of the 90 Conflicts and Persecutions. largest (a girl about fifteen) had a piece of a ragged, dirty blanket, some way hung about her, and a kind of cap on her head, of the same cloth and colour. My heart was exceedingly enlarged towards them ; and they looked as if they would have swallowed me up."
From personal observation and scrutiny, it was manifest to Wesley that the work at Newcastle was in full prosperity.
Conversions were multiplied, and the little Society waxed stronger and stronger. He paid special attention to the physical phenomena which had accompanied the preaching. They had occurred here in greater frequency than elsewhere, and he made a serious inquiry into the subject. It was ascertained that all those who had experienced these strange seizures, had previously enjoyed excellent health, that the symptoms came upon them in a moment without any previous notice, that they assumed the form of a complete physical and mental prostration, accompanied by violent pain. This pain was variously described by the persons whom Wesley questioned. Some said that they felt just as if a sword was running through them: others, that they thought a great weight lay upon them, as if it would squeeze them into the earth : others, again, that they were quite choked, so that they could not breathe. In every case, deep spiritual distress had accompanied the physical symptoms, which ceased as soon as their souls were set at liberty. It was while visiting the surrounding localities that Wesley saw the necessity of regulating his itinerancy according to a definite plan, and of concentrating his efforts instead of spreading them over too wide a surface. This determination of his gave rise to the formation of Circuits. The idea was simple, but it has since borne fruit abundantly. It was that of gathering round one central station a certain number of outposts, and placing them under the care of one or more preachers, who were constantly engaged in making the round of the Formation of the Circuit-System. ot Circuit thus formed. Newcastle became one of the most important centres of operation, owing to the numerous outlying places which Wesley had annexed to it.
One of the localities which he now visited for the first time was the village of Placey, ten miles north of Newcastle, where he met with another specimen of an almost
Savage, yet accessible population, whose sympathies he knew so well how to win. "It is inhabited," he says, "by colliers only, and such as had been always in the first rank for savage ignorance and wickedness of every kind. Their grand assembly used to be on the Lord's day ; on which, men, women, and children met together, to dance, fight, curse and swear, and play at chuck, ball, span-farthing, or whatever came next to hand. I felt great compassion for these poor creatures, from the time I heard of them first ; and the more, because all men seemed to despair of them.
Between seven and eight (on Good Friday) I set out with John Heally, my guide. The north wind, being unusually high, drove the sleet in our face, which froze as it fell, and cased us over presently. When we came to Placey, we could very hardly stand. As soon as we were a little recovered,
I went into the square, and declared Him who 'was wounded for our transgressions' and ' bruised for our iniquities.' The poor sinners were quickly gathered together, and gave earnest heed to the things which were spoken. And so they did-in the afternoon again, in spite of the wind and snow, when I besought them to receive Him for their_~
King ; to 'repent, and believe the Gospel.'"
A few days after, Wesley preached there again, and some remarkable conversions took place. On his fourth visit to the North, in the July following, he organized a small
Society, which gave him great satisfaction. And several years after he could say of them, " The Society of colliers here may be a pattern to all the Societies in England. No person ever misses his band or class: they have no jar of 92 Conflicts and Persecutions. . any kind among them; but with one heart and one mind
' provoke one another to love and to good works.'" Whenever he visited the North, he was happy to be among the "honest and simple-hearted colliers at Placey."
Returning from Neweastle, Wesley was joined at Birstal by his valiant friend Nelson, and with him paid his first visit to Leeds, a place which was to become a metropolis of 'Methodism in the north of England. Here he found a little Society already formed, probably through the instrumentality of Nelson.
It was not everywhere that Wesley and his fellowlabourers enjoyed such a reception as they had met with at Newcastle. In Leeds itself symptoms of disorder appeared, which required all his authority and presence of mind to keep in check. A drunken crowd having one day broken into the chapel and interrupted the preaching, he began to pray for them with that irresistible fervour which he always threw into that holy exercise. The mob, startled by so unexpected a movement on his part, were completely beaten, and quietly withdrew.
In London, the evil passions of the multitude were still more violently unloosed. One day, while Wesley was preaching in a public place called the Great Gardens,
"many of the beasts of the people laboured much to disturb those who were of a better mind. They endeavoured to drive in a herd of cows among them; but the brutes were wiser than their masters. They then threw whole showers of stones, one of which struck me just between the eyes ; but I felt no pain at all ; and, when I had wiped away the blood, went on testifying with a loud voice that God hath given to them that believe, 'not the spirit of fear, but of power, and of love, and of a sound mind.' And by the spirit which now appeared through the whole congregation,
I plainly saw what a blessing it is when it is given us, even in the lowest degree, to suffer for His name's sake."
In another part of the metropolis, at Chelsea, the people amused themselves by. throwing wild-fire and other combustibles into the room where his Society was peacefully assembled. This appears to have been a favourite diversion at that time with the people of London and its vicinity.
At Windsor, says Wesley, "I was soon informed, that a large number of the rabble had combined together ; and declared, again and again, there should be no preaching there that day. In order to make all sure, they had provided gunpowder enough, and other things, some days before. But Burnham fair coming between, they agreed to go thither first, and have a little diversion there. Accordingly they went, and bestowed a few of their crackers upon their brother-mob at Burnham. But these, not being
Methodists, did not take it well, turned upon them, and gave them chase. They took shelter in an house. But that would not serve ; for those without soon forced a way in, and seized on as many as they could find, who, upon information made, were sent to gaol: the rest ran away ; so that when I came, none hindered or interrupted."
These disorders were not long permitted to remain unchecked in London and the neighbourhood. The authorities took active proceedings against the ringleaders, and the chief of the judges of Middlesex said to Mr. Wesley,
"" We have received orders to do you justice whenever you claim our protection." An opportunity soon presented itself, A multitude of the baser sort assailed one of the places of worship with showers of stones, some of which broke the roof, and, falling on the congregation, endangered their very lives. Wesley warned the mob that unless they left the place, he would bring some of them before the magistrates. Finding that his warning was unheeded, he had one of the ringleaders arrested and conducted under strong escort to a court of justice. This firmness was of great service, and an end was soon put to these disturbances,
94 Conflicts and Persecutions. so far as the capital was concerned. In the course of this last scene, a remarkable incident occurred. A man and his wife, who took the lead among the rioters, and seemed to be more enraged than any of them, as soon as they entered the chapel, turned pale and, smitten with sudden conviction, fell on their knees and cried to God for mercy.
These, however, were but slight skirmishes compared with the terrible attacks made on the Methodists during the year 1743, in some of the midland and southern counties, especially in Staffordshire and Cornwall. Charles
Wesley was more roughly handled even than his brother.
At Walsall, he was repeatedly assailed with stones and felled to the ground. At Sheffield, the populace, headed by a military officer, broke into one of his meetings: the preacher bravely kept his ground at the peril of his life, and received several wounds in the course of the affray.
The officer, enraged at his firmness, drew his sword and pointed it at the preacher's breast, but did not succeed in frightening him. The Sheffield mob, excited by the declamations of an intolerant clergy, proceeded to the greatest excesses, and entirely demolished the chapel. In Cornwall,
Charles Wesley met with no better reception. At Saint Ives, a furious multitude took possession of the chapel, broke the windows and destroyed the furniture. At Poole, the mob, headed by one of the churchwardens, chased the preacher and his friends from the parish.*
Shortly after his brother's return, John Wesley visited Cornwall in company with Nelson, and spent two months in the county. He preached at several places which he had never before visited. During this period of indefatigable labour, he often suffered for lack of the common necessaries of life. His bed was frequently the bare boards, and his only pillow an old great coat. One night he awoke
The parish registers preserve to this day a record of Capeire at the village inn ''for driving the Methodists."
"Wesley and Nelson in Cornwall. — 95 his companion, and said, '" Brother Nelson, let us be of good cheer ; I have one whole side yet ; for the skin is off but on one side." More than once, they had to endure the pangs of hunger in the midst of a people who were slow to comprehend the duty of hospitality. Wesley one day stopped his horse, and began to-pick the blackberries that were growing in the hedge, saying, as he did so, " Brother
Nelson, we ought to be thankful that there are plenty of blackberries ; for this is the best country I ever saw for getting a stomach, but the worst that ever I saw for getting food. Do the people think we can live by preaching?"
These trials were, however, not so formidable as those _ which his brother had recently met with in the county, nor as those which awaited himself in Staffordshire, whither he
-now went to follow up the work so nobly begun by Charles.
On a former occasion, Wesley had preached at Wednesbury without being molested : the colliers appeared to be favourably disposed, and a Society of some three or four hundred was gathered from among the converts. These successes, however, excited the wrath of the clergyman, who inyeighed against the Methodists from the pulpit in violent language : the local authorities forgot their duty, and rather encouraged than restrained the evil passions of the mob, who soon began to indulgein unheard-of excesses.
They assembled at the blowing of a horn, and besieging the dwelling-houses of the Methodists, pillaged them ; broke the doors and windows, the furniture and crockery, and laid violent hands on all that came within their reach.
Pergons were no more regarded than property : the women and children were seized and thrown into the gutter. The mob, which for many months was rampant in the town, drew up a form of recantation to be signed by all the Methodists: those who refused compliance were beaten and otherwise maltreated, to the endangering of their lives.
96 Conflicts and Persecutions.
On hearing of the trials to which the brethren were thus exposed at Wednesbury, Wesley determined to repair thither immediately, in order to comfort and encourage them. It was a maxim with him always to face danger. The day after his arrival he preached at noon, in the middle of the town, and whether it was that his boldness intimidated the mob, or from some other motive, none interfered. But in the afternoon, while he was quietly writing in his room, he discovered from the noise that the mob had beset the house.
He exhorted the people with whom he was lodging, to engage in prayer. Fora moment it seemed as if the people were about to disperse ; but presently, being reinforced by new arrivals, they rallied again to the attack. "The ery of one and all was, ' Bring out the minister; we will have the minister.' I desired one to take their captain by the hand, and bring him into the house. After a few sentences interchanged between us, the lion was become a lamb,
I desired him to go and bring one or two more of the most angry of his companions. He brought in two, who were ready to swallow the ground with rage ; but in two minutes they were as calm as he. I then bade them make way, that I might go out among the people. As soon as I was in the midst of them, I called for a chair; and standing up, asked, 'What do any of you want with me?' Some said, ' We want you to go with us to the Justice.' I replied,
'That I will, with all my heart.' I then spoke a few words, which God applied ; so that they cried out with might and main, 'The gentleman is an honest gentleman, and we will spill our blood in his defence.'" Some were not so favourably disposed however, and Wesley went with two or three hundred of the mob, through torrents of rain, to the Justice, who lived about two miles from the town.
This gentleman refused to intermeddle with the matter, on the plea that he was in bed.
In the meantime, the news had spread through Walsall The Walsall Mob. 97 that Wesley had just been brought thither under good escort : immediately, all the worst spirits in the town (and they were many) gathered together and set out in search of him. "The Darlaston mob made what defence they could ; but they were weary, as well as outnumbered : so that in a short time, many being knocked down, the rest' ran away, and left mein their hands. To attempt speaking was vain ; for the noise on every side was like the roaring of the sea. So they dragged me along till we came to the town ; where, seeing the door of a large house open, I attempted to go in; but a man, catching me by the hair, pulled me back into the middle of the mob. They made no more stop till they had carried me through the main street, from one end of the town to the other. I continued speaking all the time to those within hearing, feeling no pain or weariness. At the west end of the town, seeing a door half open, I made toward it, and would have gone in; but a gentleman in the shop would not suffer me, saying, they would pull the house down to the ground. However,
I stood at the door, and asked, 'Are you willing to hear me speak?' Many cried out, 'No, no! Knock his brains out ; down with him ; kill him at once.' Others said, ' Nay but we will hear him first.' I began asking, ' What evil have I done ? Which of you all have I wronged in word or deed?' And continued speaking for above a quarter of an hour, till my voice suddenly failed : then the floods began to lift up their voice again ; many crying out, ' Bring him away! bring him away!' In the meantime my strength and my voice returned, and I broke out aloud in prayer.
And now the'man who just before headed the mob, turned and said, 'Sir,I will spend my life for you : follow me, and not one soul here shall touch a hair of your head.' 'Two or three of his fellows confirmed his words and got close to me immediately . . . The people then, as if it had been by common consent, fell back to the right and left ; while
H 98 Conflicts and Persecutions. those three or four men took me between them and carried me through them all. . . tilla little before ten, God brought me safe to Wednesbury ; having lost only one flap of my waistcoat, and a little skin from one of my hands. I never saw such a chain of providences before." The following are the chief of them. In descending a steep and slippery part of the road, many attempts were made to throw him down : had they been successful he would probably have been trodden to death. But he made no stumble at all, nor the least slip, till he was entirely out of their hands.. A strong man aimed several blows with a bludgeon at the back of his head, but they were all turned aside, Wesley says he knew not how. He received a powerful blow on the chest, and another on the mouth, making the blood gush out; but he felt no more pain, he affirms, from either than if they had touched him with a straw. And "from the beginning to the end, he found the same presence of mind, as if he had been sitting in his own study."
In appearance, Wesley had been conquered at Wednesbury and Walsall : in reality, he was the conqueror. And the proof of this is that his brother Charles, visiting the place a little later, found quite a change in the disposition of the people: many conversions took place, and among , the number was that of the man that headed the mob, who was a notorious prize-fighter. Charles asked him what he thought of his brother. " Think of him ?" said he ; " that he is a man of God, and God was on his side when so many of us could not kill one man." Aman of God, indeed, was
John Weasley, daunted by no difficulty in the great work of saving men's souls.
his journey northwards, Wesley arrived at Grimsby, where he preached in the open air, and on the following day sought a place in which to hold his meetings. The inhabitants, however, fearing the consequences, refused to lend their houses for such a purpose. At last, a The Lost Sheep. 99 woman offered him the use of her house. She was an unfortunate, who had abandoned her husband, and been for some time leading a life of dissipation. Wesley calling to mind the example of his Master, and hoping to snatch this brand from the burning, accepted her invitation. He preached on the "' woman that was a sinner," who washed the Lord's feet with her tears and wiped them with the hair of her head.
The prodigal was "utterly broken in pieces," and afterwards came to his lodgings, erying out, " O Sir! what must I do to be saved?" Wesley replied, " Escape for your life.
Return instantly to your husband." She answered that her husband was at Newcastle, a hundred miles off. The great missionary reflected a little, and then told her, "I am going for Newcastle in the morning: you may go with me. William Blow shall take you behind him:" And so he did. A more touching scene than this is, perhaps, scarcely to be found in the whole course of Wesley's life,— the good shepherd bringing the lost sheep back to the fold.
It shows that he did not consider his work complete when he had harangued the multitude : he was both preacher and pastor too.
The year 1744 brought Wesley and his fellow-labourers new trials, equally severe with those we have just described.
Popular demonstrations were the order of the day. These were no longer confined to the destruction and pillage of property: the very persons of the Methodists were not safe. One preacher received serious bodily injuries, another was ducked in a river till he was nearly dead.
These servants of God, in their encounters with the populace, counted themselves happy when they escaped with a whole skin, and had nothing more to complain of than that their garments were torn to tatters or covered with mud. At Darlaston, poor defenceless women were maltreated and subjected to the grossest indignities. Some of the towns of Staffordshire were for months at the mercy
H 2 100 Conflicts and Persecutions. of the mob. The Walsall mob assumed the form of a regular crusade against Methodism: a flag was made, which was frequently hoisted in the market-place, and borne before the multitude when they proceeded on their expeditions. The houses suspected of harbouring Methodists were devoted to destruction : the defenders of the Church appropriated what they pleased of the furniture, and broke the rest in pieces. From these storms of popular fury men and women fled, not knowing where to turn for shelter. Their constancy and faithfulness were beyond all praise. When overtures of peace were made to them on condition that they promised not to receive the preachers any more, they stoutly refused, saying, '' We have already lost all our goods ; and nothing more can follow but the loss of our' lives, which we will lose too, rather than wrong our consciences."
These persecuted ones had no protection. Public opinion was hostile to them, and misrepresented their conduct and motives. The ' London Evening Post " published an article which began as follows :—' By a private letter from Staffordshire, we have advice of an insurrection of the people called Methodists." It was stated that, under pretence of having been insulted by the Church party, they had raised an insurrection, and, after committing several assaults, had burnt down the house of one of their opponents.
Thus calumniated before the public, the Methodists could obtain no redress from the civil or ecclesiastical authorities.
At Dudley, on the instigation of the clergyman, the mob laid violent hands upon a preacher, and would have murdered him, but for an honest quaker, who lent him his broad-brimmed hat and plain coat, and so enabled him to effect his escape. At Walsall, the magistrates permitted a placard to remain on the walls, announcing the destruction of the Methodists on a certain day. At Wednesbury, one of those functionaries offered five pounds to haye them
Public Opinion. 101 dave out of the town ; and another delivered up a member of Society to the Ok and, waving his hand over him, shouted " Huzza, boys! well astae stand up for the Church !"
While the magistrates were thus bravely defending the Church, its ministers were not behindhand. During his most successful tour through Cornwall in 1744, Wesley heard a sermon in which the Methodists were denounced as Papists, and as the partisans of the Pretender, Charles
Stuart. In another place, the minister called the mob together at the sound of a drum, for the purpose of interrupting the Methodist services, and, after supplying his auxiliaries at a tavern with plentiful potations, himself led them on to the attack. 'The vicar of Birstal, whose quiet was disturbed by the activity of Nelson, joined with a publican belonging to the neighbourhood in denouncing the poor preacher to the military authorities, and succeeded in getting him impressed into the service under the Act for the prevention of vagrancy. 'Two other itinerants suffered in the same way, and one of them fell a victim to the treatment he received in the army.
To these persecutions were added all sorts of calumnies.
Accusations of hypocrisy and imposture were of too common occurrence to ruffle Wesley's mind. Gibes and jeers were showered upon him, but he remained unmoved. All weapons were lawful in such a warfare as this. At Newcastle, he saw a placard on the walls announcing that a company of actors from Kdinburgh would the same evening perform a piece entitled, "Trick upon trick ; or,
Methodism displayed." Hatred and prejudice were so rife that the most absurd reports gained credence. Some said that Wesley had hanged himself; others that he had been prosecuted for unlawfully selling gin ; others declared that he usurped his own name, and that the real John Wesley had been dead for many years. A Quaker in one place, an 102 Conflicts and Persecutions.
Anabaptist in another, it was still more generally suspected that he was a Jesuit of the worst kind, harbouring priests in his house, and labouring in an underhand way to destroy the Established Church. The popular mind, agitated by rumours connected with the invasion of the Pretender, did not fail to associate with these the name of Wesley. He was an agent of the Spanish government, sent to excite a feeling in favour of the fallen dynasty, and to organize a body of twenty thousand men in aid of the Spanish army whenever it should make a descent upon the coast.
He had been seen with the Pretender in France, and, finally, had been arrested on a charge of high treason.
These absurd reports obtained such currency, that the authorities themselves took the alarm : Wesley was ordered to appear before the Justices of Surrey, and required to take the oath of allegiance to the King, and to sign the declaration against Popery. arly in 1744, when the Government issued a proclamation requiring all Catholics to quit London, Wesley remained a week longer in the city, in order not to afford fresh grounds for scandal. His brother was also indicted before the magistrates in Yorkshire, on account of a suspicious expression he had made use of in one of his prayers. He had asked God to "call home his banished ones," and this was supposed to apply to the persecuted dynasty.
The opposition thus created by the enemies of the Revival, did not for a moment daunt the champions of this noble cause. It only served to show the urgent necessity that existed for their labours: it only encouraged them to devote themselves with greater ardour than ever to their work,
THE FIRST CONFERENCE.
Wes.ezy had been engaged for the last five years in laying the 'foundations of the Societies that were destined to bear his name, and during this first period of its history
Methodism was, so to speak, personified in its Founder.
Under his direction the work had wonderfully prospered, and the time seemed to have come when the responsibility should be shared by his fellow-labourers. Accordingly, early in 1744, he invited those clergymen of the Established
Church who were associated with him in his work, together with the principal lay-preachers who served him "as sons in the Gospel," to meet him in London, in order to consider the best means of carrying on the work of God. The object of this first Conference is clearly indicated in the letter of invitation: it was not, designedly at least, to organize a Church, but simply to consult how best to prosecute the work of the Revival. Wesley was still in the habit of obeying the directions of Providence, as taught by time and experience.
This first Conference was composed of six clergymen and four lay-preachers, and met at the Foundery, in London, on the 25th of June, 1744. The night before, its members solemnly partook together of the Lord's Supper, and in the morning Charles Wesley preached to the assembled brethren.
The little assembly was thus from the first pervaded by a spirit of deep seriousness, and was manifestly sensible of the magnitude of the responsibility attaching to its deliberations. One of its first resolutions was as follows :—
"Tt is desired that all things be considered as in the 104 The First Conference. immediate presence of God; that we may meet with a single eye, and as little children who have everything to learn; that every point may be examined from the foundation ; that every person may speak freely what is in his heart ; and that every question proposed may be fully debated, and 'bolted to the bran.'" The first preliminary question was then proposed, namely, '' How far does each of us agree to submit to the unanimous judgment of the rest?" It was answered, 'In speculative things, each can only submit so far as his judgment shall be convinced. In every practical point, so far as we can, without wounding our several consciences." Never did any deliberative assembly draw up for its guidance regulations more prudent, and at the same time more in accordance with the spirit of Christianity.
The first great design of this meeting was then proposed under three heads, viz., "1. What to teach; 2. How to teach ; 3. What to do: that is, how to regulate our doctrine, discipline, and practice." Two whole days were devoted to the investigation of the vital doctrines which formed the basis of the Revival, and the substance of the teachings of its promoters. Wesley and his friends laid the greatest stress on these practical truths which are fundamental to the Christian life, such as repentance, faith, justification, sanctification, and the witness of the Spirit.
Their business was not to draw up a creed or confession of faith, but clearly and strongly to reassert the great doctrines which the Church had allowed to drop into oblivion. Their work was that of witnesses rather than of theologians.
As to the best general method of preaching, the Conference recommended the preachers, "1. To invite. 2. To convince. 8. To offer Christ. Lastly, to build up ; and to do this, in some measure, in every sermon."
Another subject, that inevitably claimed the serious consideration of the Conference, was the relation of the Doctrine and Discipline. 105
Societies to the Established Church. Wesley clung to the belief that it was still possible to maintain a substantial unity, though the attitude of the clergy was beginning to awaken some fears on this point. By that very circumstance, however, the responsibilities of Methodism were increased and multiplied. And it was ready to accept them. On the question, " How far is it our duty to obey the Bishops?" the Conference gave its judgment as follows,
"Tn all things indifferent. And on this ground of obeying them, we should observe the canons, so far as we can with a safe conscience." The spirit which dictated this resolution was both judicious and liberal, and it shows the marked advancement that had taken place in Wesley's ecclesiastical views.
The internal discipline of the Societies also received a due share of attention, as is shown by the following questions and answers. '" (. How are the people divided, who desire to be under your care? A. Into the United
Societies, the Bands, the Select Societies, and the Penitents.
How do these differ from each other? A. The United Societies (which are the largest of all) consist of awakened persons : part of these, who are supposed to have remission of sins, are more closely united in the Bands. Those of the Bands who seem to walk in the light of God, compose the Select Societies : those of them who are for the present fallen from grace, meet apart as Penitents." Particular rules for each of these classes of members were adopted by the Conference. Among the rest are to be found the Rules of the Society which are still in force at the present day.
The most remarkable point in connection with them is that they do not make any particular religious opinion the basis of union. There is only one condition previously required of those who desire admission into these Societies,—'"'a desire to flee from the wrath to come, and be saved from their sins."
Experience soon showed the impracticableness of a four106 The First Conference. fold division of the Societies, according to the spiritual state of the several members. This arrangement soon, however, became modified, and the excellent idea that gave rise to it was carried out in a more simple form.
This idea, which may be regarded as the fundamental principle of Methodism, and to which it owes its individuality, is that of associated spiritual life ; and it found its realization in the class-meeting. These little gatherings satisfied that instinctive desire for communion and mutual edification, which is one of the natural features of a living Church, and formed a practical embodiment of the idea of ''churches within the Church," borrowed by the Moravians from Spener. A small number of persons seeking the salvation of their souls, were placed under the direction of an experienced Christian, and thus formed a kind of spiritual family, in which they communed together of their joys and sorrows, their prosperity or adversity ; in which the strong ministered to the necessity of the weak and learned to sustain them, and the weak were stimulated by the example of the strong and learned to surmount their weakness. In our opinion the class-meeting, more than any other human institution, has realized the great idea of the unity of the Church and of the communion of saints. And by making this the foundation of his system, Wesley secured the prosperity and permanence of his work : it was indeed a stroke of genius, or rather, it was one of those providential indications which he so well knew how to turn to account.